It is the same with judges and public prosecutors. The judges, whose duty it is to judge and condemn criminals, conduct the proceedings so as to whitewash them as far as possible. So that the Russian Government, to procure the condemnation of those whom they want to punish, never intrust them to the ordinary tribunals, but have them tried before a court martial, which is only a parody of justice. The prosecutors themselves often refuse to proceed, and even when they do proceed, often in spite of the law% really defend those they ought to be accusing. The learned jurists whose business it is to justify the violence of authority, are more and more disposed to deny the right of punishment and to replace it by theories of irresponsibility and even of moral insanity, proposing to deal with those they call criminals by medical treatment only.
270 *' THE KINGDOM OF GOD Jailers and overseers of galleys generally become the champions of those whom they ought to torture. Police officers and detectives are continually assisting the escape of those they ought to arrest. The clergy preach tolerance, and even sometimes condemn the use of force, and the more educated among them try in their sermons to avoid the very deception which is the basis of their position and which it is their duty to support. Executioners refuse to perform their functions, so that in Russia the death penalty cannot be carried out for want of executioners. And in spite of all the advantages bestowed on these men, who are selected from convicts, there is a constantly diminishing number of volunteers for the post. Governors, police officials, tax collectors often have compassion on the people and try to find pretexts for not collecting the tax from them. The rich are not at ease in spending their wealth only on them- selves, and lavish it on works of public utility. Land- owners build schools and hospitals on their property, and some even give up the ownership of their land and transfer it to the cultivators, or establish communities upon it. Millowners and manufacturers build hospitals, schools, savings banks, asylums, and dwellings for their workpeople. Some of them form co-operative associations in which they have shares on the same terms as the others. Capitalists expend a part of their capital on educational, artistic, philanthropic, and other public institutions. And many, who are not equal to parting with their wealth in their lifetime, leave it in their wills to public institutions.
All these phenomena might seem to be mere exceptions, except that they can all be referred to one common cause. Just as one might fancy the first leaves on the budding trees in April were exceptional if we did not know that they all have a common cause, the spring, and that if we see the branches on some trees shooting and turning green, it is certain that it will soon be so with all.
/S WITHIN Your 271 So it is with the manifestation of the Christian standard of opinion on force and all that is based on force. If this standard already influences some, the most impressionable, and impels each in his own sphere to abandon advantages based on the use of force, then its influence will extend further and further till it transforms the whole order of men's actions and puts it into accord with the Christian ideal which is already a living force in the vanguard of humanity.
And if there are now rulers, who do not decide on any step on their own authority, who try to be as unlike monarchs, and as like plain mortals as possible, who state their readiness to give up their prerogatives and become simply the first citizens of a republic; if there are already soldiers who realize all the sin and harm of war, and are not willing to fire on men either of their own or a foreign country; judges and prosecutors who do not like to try and to condemn criminals; priests, who abjure deception; tax-gatherers who try to perform as little as they can of their duties, and rich men renouncing their wealth — then the same thing will inevitably happen to other rulers, other soldiers, other judges, priests, tax-gatherers, and rich men. And when there are no longer men willing to fill these offices, these offices themselves will disappear too.
But this is not the only way in which public opinion is leading men to the abolition of the prevailing order and the substitution of a new order. As the positions based on the rule of force become less attractive and fewer men are found willing to fill them, the more will their uselessness be apparent.
Everywhere throughout the Christian world the same rulers, and the same governments, the same armies, the same law courts, the same tax gatherers, the same priests, the same rich men, landowners, manufacturers, and capital- ists, as ever, but the attitude of the world to them, and their attitude to thertiselves is altogether changed.
^72 " THE KINGDOM OF GOD The same sovereigns have still the same audiences and interviews, hunts and banquets, and balls and uniforms; there are the same diplomats and the same deliberations on alliances and wars; there are still the same parliaments, with the same debates on the Eastern question and Africa, on treaties and violations of treaties, and Home Rule and the eight-hour day; and one set of ministers replacing another in the same way, and the same speeches and the same incidents. But for men who observe how one news- paper article has more effect on the position of affairs than dozens of royal audiences or parliamentary sessions, it becomes more and more evident that these audiences and interviews and debates in parliaments do not direct the course of affairs, but something independent of all that, which cannot be concentrated in one place.
The same generals and officers and soldiers, and cannons and fortresses, and reviews and maneuvers, but no war breaks out. One year, ten, twenty years pass by. And it becomes less and less possible to rely on the army for the pacification of riots, and more and more evident, conse- quently, that generals, and officers, and soldiers are only figures in solemn processions — objects of amusement for governments — a sort of immense — and far too expensive — C07'ps de ballet.
The same lawyers and judges, and the same assizes, but it becomes more and more evident that the civil courts decide cases on the most diverse grounds, but regardless of justice, and that criminal trials are quite senseless, be- cause the punishments do not attain the objects aimed at by the judges themselves. These institutions therefore serve no other purpose than to provide a means of liveli- hood for men who are not capable of doing anything more useful.
The same priests and archbishops and churches and synods, but it becomes more and more evident that they /s WITHIN you:' ^73 have long ago ceased to believe in what they preach, and therefore they can convince no one of the necessity of believing what they don't believe themselves.
The same tax collectors, but they are less and less capa- ble of taking men's property from them by force, and it becomes more and more evident that people can collect all that is necessary by voluntary subscription without their aid.
The same rich men, but it becomes more and more evi- dent that they can only be of use by ceasing to administer their property in person and giving up to society the whole or at least a part of their wealth.
And when all this has become absolutely evident to everyone, it will be natural for men to ask themselves: '^ But why should we keep and maintain all these kings, emperors, presidents, and members of all sorts of senates and ministries, since nothing comes of all their debates and audiences? Wouldn't it be better, as some humorist sug- gested, to make a queen of india-rubber? " And what good to us are these armies with their generals and bands and horses and drums? And what need is there of them when there is no war, and no one wants to make war? and if there were a war, other nations would not let us gain any advantage from it; while the soldiers refuse to fire on their fellow-countrymen.
And what is the use of these lawyers and judges who don't decide civil cases with justice and recognize them- selves the uselessness of punishments in criminal cases?
And what is the use of tax collectors who collect the taxes unwillingly, when it is easy to raise all that is wanted without them?
What is the use of the clergy, who don't believe in what they preach?
And what is the use of capital in the hands of private persons, when it can only be of use as the property of all?
^74 *' THE KINGDOM OF GOD And when once people have asked themselves these questions they cannot help coming to some decision and ceasing to support all these institutions which are no longer of use.
But even before those who support these institutions decide to abolish them, the men who occupy these posi- tions will be reduced to the necessity of throwing them up.
Public opinion more and more condemns the use of force, and therefore men are less and less willing to fill positions which rest on the use of force, and if they do occupy them, are less and less able to make use of force in them. And hence they must become more and more superfluous.
I once took part in Moscow in a religious meeting which used to take place generally in the week after Easter near the church in the Ohotny Row. A little knot of some twenty men were collected together on the pavement, engaged in serious religious discussion. At the same time there was a kind of concert going on in the buildings of the Court Club in the same street, and a police officer noticing the little group collected near the church sent a mounted policeman to disperse it. It was absolutely un- necessary for the officer to disperse it. A group of twenty men was no obstruction to anyone, but he had been stand- ing there the whole morning, and he wanted to do some- thing. The policeman, a young fellow, with a resolute flourish of his right arm and a clink of his saber, came up to us and commanded us severely: ** Move on! what's this meeting about? *' Everyone looked at the policeman, and one of the speakers, a quiet man in a peasant's dress, answered with a calm and gracious air, " We are speaking of serious matters, and there is no need for us to move on; you would do better, young man, to get off your horse and listen. It might do you good"; and turning round he continued his discourse. The policeman turned his horse and went off without a word.
IS WITHIN you:' 275 That is just what should be done in all cases of violence.
The officer was bored, he had nothing to do. He had been put, poor fellow, in a position in which he had no choice but to give orders. He was shut off from all human existence; he could do nothing but superintend and give orders, and give orders and superintend, though his super- intendence and his orders served no useful purpose what- ever. And this is the position in which all these unlucky rulers, ministers, members of parliament, governors, generals, officers, archbishops, priests, and even rich men find themselves to some extent already, and will find them- selves altogether as time goes on. They can do nothing but give orders, and they give orders and send their mes- sengers, as the officer sent the policeman, to interfere with people. And because the people they hinder turn to them and request them not to interfere, they fancy they are very useful indeed.
But the time will come and is coming when it will be perfectly evident to everyone that they are not of any use at all, and only a hindrance, and those whom they interfere with will say gently and quietly to them, like my friend in the street meeting, ^* Pray don't interfere with us." And all the messengers and those who send them too will be obliged to follow this good advice, that is to say, will leave off galloping about, with their arms akimbo, interfering with people, and getting off their horses and removing their spurs, will listen to what is being said, and mixing with others, will take their place with them in some real human work.
The time will come and is inevitably coming when all institutions based on force will disappear through their uselessness, stupidity, and even inconvenience becoming obvious to all.
The time must come when the men of our modern world who fill offices based upon violence will find themselves in 2 76 '' THE KINGDOM OF GOD the position of the emperor in Andersen's tale of ^* The Emperor's New Clothes," when the child seeing the emperor undressed, cried in all simp-icity, ^* Look, he is naked! " And then all the rest, who had seen him and said nothing, could not help recognizing it too.
The story is that there was once an emperor, very fond of new clothes. And to him came two tailors, who prom- ised to make him some extraordinary clothes. The emperor engages them and they begin to sew at them, but they explain that the clothes have the extraordinary prop- erty of remaining invisible to anyone who is unfit for his position. The courtiers come to look at the tailors' work and see nothing, for the men are plying their needles in empty space. But remembering the extraordinary property of the clothes, they all declare they see them and are loud in their admiration. The emperor does the same himself. The day of the procession comes in which the emperor is to go out in his new clothes. The emperor undresses and puts on his new clothes, that is to say, remains naked, and naked he walks through the town. But remembering the magic property of the clothes, no one ventures to say that he has nothing on till a little child cries out: " Look, he is naked! " This will be exactly the situation of all who continue through inertia to fill offices which have long become use- less directly someone who has no interest in concealing their uselessness exclaims in all simplicity: *^ But these people have been of no use to anyone for a long time past! '* The condition of Christian humanity with its fortresses, cannons, dynamite, guns, torpedoes, prisons, gallows, churches, factories, customs offices, and palaces is really terrible. But^still cannons and guns will not fire them- selves, prisons will not shut men up of themselves, gallows will not hang them, churches will not delude them, nor IS WITHIN Your 277 customs offices hinder them, and palaces and factories are not built nor kept up of themselves. All those things are the work of men. If men come to understand that they ought not to do these things, then they will cease to be. And already they are beginning to understand it. Though all do not understand it yet, the advanced guard understand and the rest will follow them. And the advanced guard cannot cease to understand what they have once understood; and what they understand the rest not only can but must inevitably understand hereafter.
So that the prophecy that the time will come when men will be taught of God, will learn war no more, will beat their swords into plowshares and their spears into reap- ing-hooks, which means, translating it into our language, the fortresses, prisons, barracks, palaces, and churches will remain empty, and all the gibbets and guns and cannons will be left unused, is no longer a dream, but the definite new form of life to which mankind is approaching with ever-increasing rapidity.
But when will it be?
Eighteen hundred years ago to this question Christ answered that the end of the world (that is, of the pagan organization of life) shall come when the tribulation of men is greater than it has ever been, and when the Gospel of the kingdom of God, that is, the possibility of a new organ- ization of life, shall be preached in the world unto all nations. (Matt. xxiv. 3-28.) But of that day and hour knoweth no man but the Father only (Matt. xxiv. z~^)^ said Christ. For it may come any time, in such an hour as ye think not.
To the question when this hour cometh Christ answers that we cannot know, but just because we cannot know when that hour is coming we ought to be always ready to meet it, just as the master ought to watch who guards his house from thieves, as the virgins ought to watch with 278 - THE KINGDOM OF GOD lamps alight for the bridegroom; and further, we ought to work with all the powers given us to bring that hour to pass, as the servants ought to work with the talents intrusted to them. (Matt. xxiv. 43, and xxvi. 13, 14-30.)
And there could be no answer but this one. Men can- not know when the day and the hour of the kingdom of God will come, because its coming depends on themselves alone.
The answer is like that of the wise man who, when asked whether it was far to the town, answered, *' Walk! " How can we tell whether it is far to the goal which humanity is approaching, when we do not know how men are going toward it, while it depends on them whether they go or do not go, stand still, slacken their pace or hasten it?
All we can know is what we who make up mankind ought to do, and not to do, to bring about the coming of the kingdom of God. And that we all know. Aad we need only each begin to do what we ought to do, we need only each live with all the light that is in us, to bring about at once the promised kingdom of God to which every man's heart is yearning.
CHAPTER XII.
CONCLUSION — REPENT YE, FOR THE KINGDOM OF HEAVEN IS AT HAND.
I. Chance Meeting with a Train Carrying Soldiers to Restore Order Among the Famishing Peasants — Reason of the Expedition — How the Decisions of the Higher Authorities are Enforced in Cases of Insub- ordination on Part of the Peasants — What Happened at Orel, as an Example of How the Rights of the Propertied Classes are Maintained by Murder and Torture — All the Privileges of the Wealthy are Based on Similar Acts of Violence.
2. The Elements that Made up the Force Sent to Toula, and the Con- duct of the Men Composing it — How these Men Could Carry Out such Acts — The Explanation is Not to be Found in Ignorance, Conviction, IS WITHIN YOUr 279 Cruelty, Heartlessness, or Want of Moral Sense — They do these Things Because they are Necessary to Support the Existing Order, which they Consider it Every Man's Duty to Support — The Basis of this Conviction that the Existing Order is Necessary and Inevitable — In the Upper Classes this Conviction is Based on the Advantages of the Existing Order for Themselves — But what Forces Men of the Lower Classes to Believe in the Immutability of the Existing Order, from which they Derive no Advantage, and which they Aid in Main- taining, P'acts Contrary to their Conscience? — This is the Result of the Lower Classes being Deluded by the Upper, Both as to the Inevi- tability of the Existing Order and the Lawfulness of the Acts of Violence Needed to Maintain it — Deception in General — Special Form of Deception in Regard to Military Service — Conscription.
3. How can Men Allow that Murder is Permissible while they Preach Principles of Morality, and How can they Allow of the Existence in their Midst of a Military Organization of Physical Force which is a Constant Menace to Public Security? — It is only Allowed by the Upper Classes, who Profit by this Organization, Because their Privi- leges are Maintained by it — The Upper Classes Allow it, and the Lower Classes Carry it into EiTect in Spite of their Consciousness of the Immorality of the Deeds of Violence, the More Readily Because Through the Arrangements of the Government the Moral Responsi- bility for such Deeds is Divided among a Great Number of Partici- pants in it, and Everyone Throws the Responsibility on Someone Else — Moreover, the Sense of Moral Responsibility is Lost through the Delusion of Inequality, and the Consequent Intoxication of Power on the Part of Superiors, and Servility on the Part of Inferiors — The Condition of these Men, Acting against the Dictates of their Con- science, is Like that of Hypnotized Subjects Acting by Suggestion — The Difference between this Obedience to Government Suggestion, and Obedience to Public Opinion, and to the Guidance of Men of a Higher Moral Sense — The Existing Order of Society, which is the Result of an Extinct Public Opinion and is Inconsistent with the Al- ready Existing Public Opinion of the Future, is only Maintained by the Stupefaction of the Conscience, Produced Spontaneously by Self-inter- est in the Upper Classes and Through Hypnotizing in the Lower Classes — The Conscience or the Common Sense of such Men may Awaken,and there are Examples of its Sudden Awakening, so that one can Never be Sure of the Deeds of Violence they are Prepared for-— It Depends Entirely on the Point which the Sense of the Unlawfulness of Acts of Violence has Reached, and this Sense may Spontaneously 28o " l^HE KINGDOM OF GOD Awaken in Men, or may be Reawakened by the Influence of ]\Ien of more Conscience.
4. Everything Depends on the Strength of the Consciousness of Chris- tian Truths in Each Individual Man — The Leading Men of Modern" Times, however, do not Think it Necessary to Preach or Practice the Truths of Christianity, but Regard the Modification of the External Conditions of Existence within the Limit Imposed by Governments as Sufficient to Reform the Life of Humanity — On this Scientific Theory of Hypocrisy, which has Replaced the Hypocrisy of Religion, Men of the Wealthy Classes Base their Justification of their Position — Through this Hypocrisy they can Enjoy the Exclusive Privileges of their Posi- tion by Force and Fraud, and Still Pretend to be Christians to One Another and be Easy in their Minds — This Hypocrisy Allows Men who Preach Christianity to Take Part in Institutions Based on Vio- lence— No External Reformation of Life will Render it Less Miser- able— Its Misery the Result of Disunion Caused by Following Lies, not the Truth — Union only Possible in Truth — Hypocrisy Hinders this Union, since Hypocrites Conceal from themselves and Others the Truth they Know — Hypocrisy Turns all Reforms of Life to Evil — ^ Hypocrisy Distorts the Idea of Good and Evil, and so Stands in the Way of the Progress of Men toward Perfection^Undisguised Criminals and Malefactors do Less Harm than those w^ho Live by Legalized Violence, Disguised by Hypocrisy — All Men Feel the Iniquity of our Life, and would Long Ago have Transformed it if it had not been Dis- simulated by Hypocrisy — But Seem to have Reached the Extreme Limits of Hypocrisy, and we Need only Make an Effort of Conscience to Awaken as from a Nightmare to a Different Reality.
5. Can Man Make this Effort? — x\ccording to the Hypocritical Theory of the Day, Man is not Free to Transform his Life — Man is not Free in his Actions, but he is Free to Admit or to Deny the Truth he Knows — When Truth is Once Admitted, it Becomes the Basis of Action — Man's Threefold Relation to Truth — The Reason of the Ap- parent Insolubility of the Problem of Free Will — Man's Freedom Con- sists in the Recognition of the Truth Revealer' to him. There is no Other Freedom — Recognition of Truth Gives Freedom, and Shows the Path Along which, Willingly or Unwillingly by Mankind, Man Must Advance — The Recognition of Truth and Real Freedom Enables Man to Share in the Work of God, not as the Slave, but as the Creator of Life — Men Need only Make the Effort to Renounce all Thought of Bettering the External Conditions of Life and Bend all their Efforts to Recognizing and Preaching the Truth they Know, to put an End to the IS WITHIN YOUy 281 IS WITHIN YOUy 281 Existing Miserable State of Things, and to Enter upon the Kingdom of God so far as it is yet Accessible to Man — All that is Needed is to Make an End of Lying and Hypocrisy — But then what Awaits us in the Future? — What will Happen to Humanity if Men Follow the Dic- tates of their Conscience, and how can Life go on with the Conditions of Civilized Life to which we are Accustomed? — All Uneasiness on these Points may be Removed by the Reflection that Nothing True and Good can be Destroyed by the Realization of Truth, but will only be Freed from the Alloy of Falsehood.
6. Our Life has Reached the Extreme Limit of Misery and Cannot be Improved by any Systems of Organization — All our Life and all our Institutions are Quite Meaningless — Are we Doing what God Wills of us by Preserving our Privileges and Duties to Government? — W^e are put in this Position not Because the W^orld is so Made and it is Inevi- table, but Because we Wish it to be so. Because it is to the Advantage of Some of us — Our Conscience is in Opposition to our Position and all our Conduct, and the Way Out of the Contradiction is to be Found in the Recognition of the Christian Truth: Do Not unto Others what you Would Not they should Do unto You — As our Duties to Self Must be Subordinated to our Duties to Others, so Must our Duties to Others be Subordinated to our Duties to God — The Only Way Out of our Position Lies, if not in Renouncing our Position and our Privileges, at Least in Recognizing our Sin and not Justifying it nor Disguising it — The Only Object of Life is to Learn the Truth and to Act on it — Ac- ceptance of the Position and of State Action Deprives Life of all Ob- ject— It is God's Will that we should Serve Him in our Life, that is, that we should Bring About the Greatest Unity of all that has Life, a Unity only Possible in Truth.
I WAS finishing this book, which I had been working at for two years, when I happened on the 9th of September to be traveling by rail through the governments of Toula and Riazan, where the peasants were starving last year and where the famine is even more severe now. At one of the railway stations my train passed an extra train which was taking a troop of soldiers under the conduct of the governor of the province, together with muskets, cartridges, and rods, to flog and murder these same famishing peasants.
The punishment of flogging by way of carrying the 2S2 << THE KINGDOM OF GOD decrees of the authorities into effect has been more and more frequently adopted of late in Russia, in spite of the fact that corporal punishment was abolished by law thirty years ago.
I had heard of this, I had even read in the newspapers of the fearful floggings which had been inflicted in Tcher- nigov, Tambov, Saratov, Astrakhan, and Orel, and of those of which the governor of Nijni-Novgorod, General Bara- nov, had boasted. But I had never before happened to see men in the process of carrying out these punishments.
And here I saw the spectacle of good Russians full of the Christian spirit traveling with guns and rods to torture and kill their starving brethreni The reason for their expedition was as follows: On one of the estates of a rich landowner the peasants had common rights on the forest, and having always enjoyed these rights, regarded the forest as their own, or at least as theirs in common with the owner. The land- owner wished to keep the forest entirely to himself and began to fell the trees. The peasants lodged a complaint. The judges in the first instance gave an unjust decision (I say unjust on the authority of the lawyer and governor, who ought to understand the matter), and decided the case in favor of the landowner. All the later decisions, even that of the senate, though they could see that the matter had been unjustly decided, confirmed the judgment and adjudged the forest to the landowner. He began to cut down the trees, but the peasants, unable to believe that such obvious injustice could be done them by the higher authorities, did not submit to the decision and drove away the men sent to cut down the trees, declaring that the forest belonged to them and they would go to the Tzar before they would let them cut it down.
The matter was referred to Petersburg, and the order was transmitted to the governor to carry the decision of IS WITHIN your 283 the court into effect. The governor asked for a troop of soldiers. And here were the soldiers with bayonets and cartridges, and moreover, a supply of rods, expressly pre- pared for the purpose and heaped up in one of the trucks, going to carry the decision of the higher authorities into effect.
The decisions of the higher authorities are carried into effect by means of murder or torture, or threats of one or the other, according to whether they offer resistance or not.
In the first case if the peasants offer resistance the prac- tice is in Russia, and it is the same everywhere where a state organization and private property exist, as follows: